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----- bhagap405.html
Sridhara\ Devotion to the path of one's following is Guna. The
reverse is Dosha. This is the proper definition of Gnna and Dosha
(Guna and Dosha are relative terms. They do not appertain to the
thing itself. Sridhata).
Purity (Suddhi) or Impurity (Asuddhi), Right (Guna) or
\ Wrong (Ddsha), Auspicious (Subha) or Inauspicious (Asubha) are
terms applied to the same objects, in relation to religion (Dharma),
Society (Vyavahara) and living (Yatra), respectively.
I have explained Achara (rules of life) for those that want to
be guided by Dharma (Sanctional religion). (Shri Krishna refers here
to the works of Manu and other Smriti writers).
The body of all beings is composed of the five elements
(earth, water ??c). They are all ensouled by Atma. Though
men are all equal, the Vedas give different names and forms to their
bodies (saying this is Brahmana, this is Sudra, this is Grihastha, this
is Sanyasi) with a view to do good to them. (The object is to put
a limit to the natural inclinations and thereby to secure Dharma,
Artha, Kama and Moksha Sridhara). Similarly classification is
made of time, space and other things, solely with the object of regu-
lating actions (Karma.) Thus those lands are impure where the black
deer do not roam (Details are not given for which read the original).
"Those that perform Yajna attain Svarga" sayings like these
do not speak of final bliss. They are only tempting words really
meant for the attainment of Moksha, just like words said to a child
to induce him to take medicine (The father says; " Eat this Nimba
a bitter drug. I shall give you this sweet meat." The child takes
the medicine. But the sweet meat is not what he really gets, for his
real gain is recovery from disease).
From their very birth, mortals are attached to some objects of
desire, to their lives and powers and to their own people. But these
are only sources of misery in the future. Why should the Vedas
then teach attachment to such things? Some wrong-minded people say
so without knowing the purport of the Vedas. They are deluded by
the performance of flre sacrifices, and they resort to Pitri Yana (*. e.
they are drawn to rebirths on the Earth after temporary enjoyment
of Svarga). They do not know their own abode, which am I as seat-
ed in their heartfrom whom, the universe proceeds. Not knowing the
real meaning of the Vedas, they worship Indra and other Devas and
perform Yajnas at which animals are sacrificed. ParS, Pasyanti and
Madhyama remain deep and unfathomable like the ocean and only
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